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Wise therapy: philosophy for counsellors

New York: Continuum (2001)

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  1. Dialogue in philosophical practices.Luca Bertolino - 2019 - In Adriano Fabris & Giovanni Scarafile (eds.), Controversies in the Contemporary World. John Benjamins Publishing Company. pp. 127-143.
    The definition of the lowest common denominator of philosophical practices is widely debated: what is the philosophical core that allows us to distinguish them from other activities? Also, is it possible to identify a methodical peculiarity in philosophical practices? Indeed, many philosophical practitioners refer to dialogue as the specific philosophical character marking their professional activity. This statement, which as such is rather naive, is obviously somewhat problematic. However, philosophical practitioners stress the λόγος of dialogue. In addition to investigating how the (...)
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  • Key concepts in philosophical counselling.Blanka Šulavíková - 2014 - Human Affairs 24 (4):574-583.
    This article explores various interpretations of philosophical counselling. These interpretations are determined by the nature and status of the key concepts from which they are derived. The first is “critical thinking”, which a number of authors have based their conceptions on; just two examples are mentioned in the article—Elliot D. Cohen and Tim LeBon. Many philosophical practitioners, especially those whose philosophizing is influenced by Socrates, use critical thinking, and indeed believe that it is what philosophical practice is all about. Pierre (...)
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  • Philosophical counseling as poietic philosophy.José Barrientos Rastrojo - 2006 - Philosophical Practice 2 (1):17-27.
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  • Progress Towards Wise Decision Making.Tim LeBon & David Arnaud - 2004 - Philosophy of Management 4 (2):53-72.
    The management literature is not short of tools for helping people to make wiser decisions. This paper outlines another tool so it must be asked how can it justify itself given the substantial work that is already done. We suggest that many tools either fail to properly integrate, or simply lack an analysis of (i) showing how emotions help or hinder solving the problem, (ii) the role of creative and critical thinking and (iii), working out what values are at issue (...)
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  • How to practise philosophy as therapy: Philosophical therapy and therapeutic philosophy.Eugen Fischer - 2011 - Metaphilosophy 42 (1-2):49-82.
    Abstract: The notion that philosophy can be practised as a kind of therapy has become a focus of debate. This article explores how philosophy can be practised literally as a kind of therapy, in two very different ways: as philosophical therapy that addresses “real-life problems” (e.g., Sextus Empiricus) and as therapeutic philosophy that meets a need for therapy which arises in and from philosophical reflection (e.g., Wittgenstein). With the help of concepts adapted from cognitive and clinical psychology, and from cognitive (...)
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  • The Proper Aim of Therapy: Subjective Well-Being, Objective Goodness, or a Meaningful Life?Thaddeus Metz - 2016 - In Pninit Russo-Netzer, Stefan Schulenberg & Alexander Batthyany (eds.), Clinical Perspectives on Meaning: Positive and Existential Psychotherapy. Springer. pp. 17-35.
    Therapists and related theorists and practitioners of mental health tend to hold one of two broad views about how to help patients. On the one hand, some maintain that, or at least act as though, the basic point of therapy is to help patients become clear about what they want deep down and to enable them to achieve it by overcoming mental blockages. On the other hand, there are those who contend that the aim of therapy should instead be to (...)
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  • La lectura orientada a la comprensión: didáctica y práctica de la filosofía.Miguel Mandujano - 2010 - HASER. Revista Internacional de Filosofía Aplicada 1:43-65.
    Este trabajo analiza el problema de la lectura, interpretación y comprensión detextos bajo la perspectiva de una doble ver tiente: como un recurso metodológico de la enseñanza de la filosofía y como un criterio hermenéutico del acompañamiento o asesoramiento individual. Desde la consideración de la semiótica de la recepción de Umberto Eco y la hermenéutic a filosófica de Hans-Georg Gadamer, propondremos las líneas generales que pudieran comunicar la dimensión didáctica y práctica del fenómeno de la lectura orientada a la comprensión. (...)
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